---
title: "護法錄 · 大天界寺住持孚中禪師信公塔銘"
description: "護法錄是明代佛教重要文獻由宋濂著述袾宏輯錄錢謙益訂正該書誕生於明末佛教復興與儒釋道三教融合的歷史背景下主要內容為宋濂所撰寫的佛教碑銘傳記及序文等文章系統收錄了元代至明初高僧大德的生平事蹟與佛教思想同時強力駁斥了當時的排佛論調捍衛佛教正統地位該書不僅是研究宋明佛教史與儒釋關係的關鍵史料更因其文獻權威性被譽為佛教史傳之瑰寶在中國佛教思想史與文學史上均佔有重要地位"
url: "https://rushiwowen.co/en/r/cmgmzocgg07a4l40466675p92"
---

### 大天界寺住持孚中禪師信公塔銘有序

> Master Fuzhong of Datiandian Temple: Inscription for Master Xin's Stupa <note place="inline">with preface</note>

至正十七年化，即龍鳳三年。

> <note place="inline">He passed away in the 17th year of the Zhizheng reign, which is the 3rd year of the Longfeng era.</note>

大天界寺住持孚中禪師信公示寂之十四年，其弟子似桂，謁濂于禁林，合掌胡跪而為言曰：「先師之塔在金陵牛首山者，則真骨與設利之所藏。其別分爪髮衣履而瘞之，則四明之太白山也。太白之銘，佛真文懿大師、國清噩公實為之；而牛首乃師之全塔，反有石而無詞，不幾於甚闕典歟？居士深究內典，為吾徒之所信向，海內尊宿多濬發其幽光，豈宜於先師獨漠然忘情乎？庸敢援例以請。」濂來江表，聞稱師之德者，人人不能殊，則師誠有道之士也。文辭固無益於道，後之人欲求其行業，則將何所徵之哉？因不敢讓，而謹書之。

> When Master Fuzhong, the abbot of Great Tianjie Temple, passed away fourteen years ago, his disciple Sigui came to visit me at the Imperial Library. Pressing his palms together and kneeling, he said: "The stupa of my late master on Mount Niushou in Jinling holds his true relics. But his hair, nails, robes, and personal items were separately entombed at Mount Taibai in Siming. The inscription for Taibai was composed by the great Master Zhenwen of Foguo Temple and Master E of Guoqing. But for Niushou, where his complete stupa stands, there is only stone without words—is this not a serious omission? You, layman, have deeply studied the Buddhist scriptures and are trusted by our community. Many respected elders have had their hidden brilliance brought to light through your writings. How could you remain indifferent to my late master alone? I humbly ask you to do the same for him." Since coming to Jiangnan, I have heard people praise this master's virtue, and their words never differed—he was truly a man of the Way. Though words cannot benefit the Way itself, how else would future generations seek to understand his practice and achievements? Therefore, I could not decline, and I now write this inscription with due reverence.

師名懷信，字孚中，俗姓姜氏，明之奉化人。父某，嘗為某縣校官。母劉氏，夜夢大星墮室中，有光如火，亟取而吞之，覺即有孕。及誕，狀貌異凡子，性凝莊，不妄舉動，唯見沙門至其家，必躍而親之。稍長，受三經於宋進士戴公表元，經旨悉暢達，然非其好也。年十五離家，從法華院僧子思，執童子之役，已而祝髮為大僧，受具戒於五臺寺。聞延慶半巖全公弘三觀十乘之旨，復與之游。久之，且歎曰：「教相繁多，浩如煙海，苟欲窮之，是誠筭沙，徒自困耳。」即棄去，渡浙河而西。凡遇名叢林，輒往參扣，下語多枘鑿弗合，不勝憤悱。華藏竺西坦公，遷主明之天童景德禪寺，師隨質所疑，竺西一見知為法器，厲色待之，不與交一語，師群疑愈熾。一日，上堂，舉興化打克賓公案問師，師擬曰：「俊哉！師子兒也！」師自是依止不忍去，就維那之職。竺西入滅，天寧雲外岫公來繼其席，命師司經藏管鑰，文采漸致彰露，不可掩遏。泰定丙寅，行宣政院請師出世明之觀音。師策勵徒眾，視分陰若尺壁，唯恐其失之。天曆己巳，遷住補怛洛迦山，師不以位望之崇，效它浮屠飭車輿、盛徒御以誇衒於人，自持一缽，丐食吳楚間。鎮南王具香華迎至府中，虛心問道，語中肯綮，且出菩提達摩像求贊，師運筆無停思，辭旨淵邃，王甚嘆服。宣讓王亦遣使者，奉旃檀香、紫伽黎衣請示法要，師隨其性資而導之。二賢王雄藩之望，首加崇禮，諸侯庶民無不望風瞻敬，施資填委。姑蘇產奇石，師遂購善工，造多寶佛塔十三層，載歸海東，俾信心者禮焉。駙馬都尉高麗王繹，而吉尼丞相撒敦以師行上聞，詔賜廣慧玅悟智寶弘教禪師之號，及金襴法衣一襲。至正壬午，升住中天竺山天曆永祚寺。乙酉遷天童，不半載間百廢具舉，佛殿之役最鉅，亦撤弊而更新之，丹輝碧明，照耀海濱。師建塔中峰之祖庭，慨然有終焉之志。己丑冬十月，江表大龍翔集慶寺虛席，行御史臺奉疏迎師主之。龍翔文宗潛邸，及至踐祚，建佛剎於其地，棟宇之麗甲天下。其秉住持事者，若笑隱訢公、曇芳忠公皆名德之士，舉行百丈清規為東南之楷則。居亡何毀于火，忠公新之，惟海會堂未就而化。僉謂繼忠公之躅，非師無以厭眾心。往反者三，師始赴之。暨升座，提唱宗乘，萬耳聳聽，委蛇不迫而玄機自融，無小無大，皆驩然親戴之。或謂龍翔初政，稍示威嚴以懲驕慢之習，師笑而不答。師度眾，誠感孚，乃出衣盂之私補前未建之堂，不日而集會。元政大亂，戎馬紛紜，寺事日見艱窘，師處之裕如，一不以屑意。一旦晨興，索蘭湯沐浴更衣，趺坐，謂左右曰：「吾將歸矣，汝等當以荷法自期，勵精進行可也。」言畢而瞑，侍者撼且呼曰：「和尚去則去矣，寧不留片言以示人乎？」師復瞋目叱之，侍者呼不已，師握筆書曰：「平生為人戾契，七十八年漏洩。今朝撒手便行，萬里晴空片雪。」書畢復瞑。時丁酉秋八月二十四日也，壽七十八，臘六十九。停龕七日，顏面如生。作禮者旁午而名薌，蠟炬積如丘陵。九月一日，荼毘於聚寶山前，舍利如菽、如麻，五色燦爛，雖煙所及處亦累累然生，貯以寶瓶，光發瓶外。其上足弟子某，以某月日坎牛首山東麓為宮，藏之，復建塔於其上。師賦性恬沖，喜氣溢顏間，生平未嘗以聲色忤人，人有犯之者，頷首而已。然進修極勤，自壯至耄，默誦《法華經》一部，雖暑爍金、寒折膠，無一日闕者，屢感蓮花香，滿院芬郁異常，非世間者可比當。　大明兵下，金陵僧徒俱風雨散去，師獨結跏晏坐，目不四顧，執兵者滿前，無不擲杖而拜。　上嘗親幸寺中，聽師說法，嘉師言行純愨，特為改龍翔為大天界寺。寺之逋糧在民間者，遣官為徵之。師之將告終前一日，　上統兵駐江陰沙州。　上當晝而寢，夢師服褐色禪袍來見。　上問曰：「師胡為乎來也？」對曰：「將西歸，故告別耳。」　上還，聞師遷化，依與夢中正同，大悅，　詔出內府帛幣，助其喪事，且命堪輿家賀齊叔為卜金藏。舉龕之夕，　上親致奠，送出都門之外，其寵榮之加，近代無與同者。師有《五會語錄》行于世，其傳法上首則雙林致凱、江心慧恩、大慈寶定、某剎寶璋、瑞岩文淵、保福宗秩、翠山志理、淨土永顯、玅智淨琚、定光文摭、某剎明晟、天華士謙、豐安至慶、聖泉普彝、福林道巽、五峰普錫、石門永泰、霞嶼元良、廣祜永瑰，皆其人也。惟昔天童坦公以一真之學，上承松源四葉之傳，黑白趨慕，儼如毛之有麟、甲之有龜也。師亦以真承之，故能樹精進幡，持金剛劍，入般若關，巋然為一代人天之師。此無他，真則不妄，不妄則近佛之道矣。宜乎遭逢維新之朝，上簡　帝心，昭被殊渥，至親枉乘輿而臨幸之。龍光赫奕，絢耀吐吞，至今山川尚有餘輝。是當揭之崇碑，明示方來，使學佛者有所歆豔，而起信焉。系之以銘曰：

> Here is the translation: The master's name was Huaixin, styled Fuzhong. His secular surname was Jiang, and he was a native of Fenghua in Ming Prefecture. His father once served as a school official in a certain county. His mother, née Liu, dreamt one night that a great star fell into her chamber, shining like fire. She quickly picked it up and swallowed it, and upon waking, she found herself pregnant. When the child was born, his appearance was unlike that of ordinary children. His nature was serene and dignified; he never acted rashly. The only thing was that whenever a monk came to his home, he would leap up and approach them with affection. As he grew older, he studied the Three Classics under the Song dynasty scholar Dai Biaoyuan, grasping their meaning fully, yet they were not to his liking. At fifteen, he left home and served under the monk Zisi of Fahua Monastery, performing the duties of a young attendant. Soon after, he shaved his head and became a full monk, receiving the complete precepts at Wutai Monastery. Hearing that Master Quan of the Half Cliff at Yanqing Monastery was expounding the doctrine of the Three Contemplations and Ten Vehicles, he went to study with him. After some time, he sighed and said, "The doctrinal categories are numerous, vast as a sea of mist. If one tries to exhaust them all, it is truly like counting grains of sand—only self-inflicted exhaustion." Thereupon he abandoned that path and crossed the Zhe River westward. Wherever he encountered a famous monastery, he would go to seek instruction. But his responses often clashed with his teachers' expectations, and he felt deep frustration. When Master Zhibo of Tan of Huazang Monastery moved to take charge of Tiantong Jingde Zen Monastery in Ming Prefecture, the master followed him and asked about his doubts. Zhibo Tan, seeing at once that he was a vessel of the Dharma, treated him with a stern countenance and spoke not a single word to him, which only inflamed the master's doubts further. One day, during a formal sermon, Zhibo raised the case of Xinghua striking Kebin and asked the master about it. The master began to respond, and Zhibo exclaimed, "Splendid! A lion's cub!" From then on, the master stayed close to him, unwilling to leave, and took up the position of rector (weina). When Zhibo Tan passed away, Master Yunwai Xiu of Tianning Monastery succeeded him, and the master was put in charge of the monastery's scripture library. His literary talent gradually became evident and could no longer be concealed. In the Bingyin year of the Taiding era (1326), the Imperial Buddhist Registry invited the master to take charge of Guanyin Monastery in Ming Prefecture. He urged his disciples on with such diligence that he regarded every moment as precious as a jade disc, fearing they might waste it. In the Jisi year of the Tianli era (1329), he moved to Mount Potalaka. He did not, as other monks might, put on airs of his high position, adorning carriages or boasting in processions. Instead, he carried a single bowl and begged for food through the lands of Wu and Chu. The Prince of Zhennan welcomed him with incense and flowers to his residence, sincerely seeking the Way. The master's words struck precisely at the heart of matters, and the prince even brought out a portrait of Bodhidharma, requesting a eulogy. The master wrote without pausing for thought, and his words were profound and far-reaching, earning the prince's deep admiration. Prince Xuanrang likewise sent envoys bearing sandalwood incense and a purple kāṣāya robe, requesting instruction in the essentials of the Dharma. The master guided each person according to their natural capacities. These two wise princes, the pride of their great fiefs, were the first to honor him with such reverence, and nobles and commoners alike all looked up to him with respect, offering gifts in abundance. Since Suzhou produced fine stones, the master had skilled craftsmen create a thirteen-story jeweled pagoda of Buddhas, which he carried back to the eastern sea so that those with faith might pay homage. The royal son-in-law, King Yi of Goryeo, and Chancellor Sadun reported the master's conduct to the throne, and an imperial edict bestowed upon him the title "Guanghui Miaowu Zhibao Hongjiao Chan Master" along with a set of golden-patterned robes. In the Renwu year of the Zhizheng era (1342), he was elevated to lead the Tianli Yongzuo Monastery on Middle India Mountain. In the Yiyou year (1345), he moved to Tiantong, and within half a year all neglected affairs were restored. The great project of the Buddha Hall was the largest undertaking; even that was torn down and rebuilt anew, its vermilion and azure radiance shining across the seaside. The master built a stupa at the ancestral shrine on the central peak, expressing his wish to settle there for the rest of his days. In the winter of the Jichou year (1349), the great Longxiang Jiqing Monastery south of the Yangtze fell vacant, and the Censorate sent an invitation for the master to lead it. Longxiang had been the residence of Emperor Wenzong before he took the throne; after his accession, he built a monastery there, and its architectural splendor was unmatched in the world. Those who had led it before—masters Xiaoyin Xin and Tanfang Zhong—were both renowned for their virtue and upheld the Baizhang monastic regulations as a model for the southeast. Not long after, the monastery was destroyed by fire, and Master Zhong rebuilt it, but only the Haihui Hall remained unfinished when he passed away. Everyone agreed that no one but the master could follow in Zhong's footsteps and satisfy the hearts of the community. After being invited three times, the master finally accepted. When he took the seat and began to preach the essential teaching of the school, a thousand ears perked up to listen. His delivery was unhurried and relaxed, yet the mysterious mechanism unfolded of itself. Young and old alike all joyfully drew close to him. Some suggested that at the outset of his tenure at Longxiang he ought to display some severity to curb pride and arrogance, but the master merely smiled without reply. His compassion moved the congregation deeply, and he contributed his own robes and bowl to complete the unfinished hall, which was finished in no time. As the Yuan dynasty plunged into chaos, armies crisscrossed the land, and the monastery's affairs grew increasingly difficult. The master handled it all with ease, never letting it trouble his mind. One morning, rising early, he requested hot water for a bath, changed his robes, and sat in meditation. He said to those around him, "I am about to return now. You should hold the Dharma as your mission and strive with diligent effort." With these words, he closed his eyes. A disciple shook him and called out, "Master, if you are going, then go—but won't you leave a few words for posterity?" The master opened his eyes wide and scolded him. But as the disciple kept calling, the master took up a brush and wrote: "All my life I've been difficult—through seventy-eight years I let it leak out. Today I let go and simply go—a wisp of snow in a vast clear sky." Having written this, he closed his eyes again. It was the twenty-fourth day of the eighth month of the Dingsi year (1357). He was seventy-eight years old, with sixty-nine rainy seasons in the monastic life. For seven days his body lay in the crypt, his face unchanged as in life. Pilgrims came in endless streams to pay their respects, the incense and candles piled up like hills. On the first day of the ninth month, he was cremated in front of Jubao Mountain. Relics appeared like beans, like hemp seeds, glittering in five colors, and even in the areas touched by smoke they multiplied in abundance. They were stored in a precious vase, and light emanated from beyond the vase itself. His senior disciple buried him in a crypt at the eastern foot of Niushou Mountain and built a stupa upon it. The master's nature was serene and gentle; a cheerful spirit always showed on his face. In all his life, he never offended anyone with harsh words or looks. When others slighted him, he would simply nod. But his practice was extremely diligent: from his prime to old age, he silently recited the Lotus Sutra in full every day. Even in scorching heat that could melt metal or in freezing cold that could snap glue, he never missed a single day. Frequently, the scent of lotus blossoms would fill the entire monastery, extraordinarily fragrant and unlike anything of this world. When the Ming army swept down upon Jinling, the monks scattered like wind-blown rain. Only the master remained seated in meditation, his eyes not straying. Armed soldiers filled the space before him, and every last one threw down their weapons and bowed. The Emperor himself once visited the monastery in person to hear the master preach. Pleased with the master's pure and sincere words and deeds, he changed the monastery's name from Longxiang to Great Tianjie Monastery. Official envoys were also dispatched to collect the monastery's overdue grain from the people. One day before the master's final passing, the Emperor was camped with his troops at Jiangyin sandbar. In his afternoon nap, he dreamed that the master came to see him, dressed in a brown meditation robe. The Emperor asked, "Why have you come, Master?" The master replied, "I am about to return to the West, so I have come to say farewell." When the Emperor returned and heard of the master's passing, and saw that it matched his dream exactly, he was deeply moved. He issued an edict granting funds from the imperial treasury for the funeral, and directed the geomancer He Qishu to select a suitable burial site. On the night the casket was lifted, the Emperor himself came to offer sacrifices and escorted it out beyond the city gates. Such honor and favor had no equal in recent times. The master left behind the Five Assemblies Recorded Sayings, which circulated in the world. His chief Dharma heirs included Shuanglin Zhikai, Jiangxin Huien, Daci Baoding, Baozhang of a certain monastery, Ruiyan Wenyuan, Baofu Zongzhi, Cuishan Zhili, Jingtu Yongxian, Miaozhi Jingju, Dingguang Wenzhi, Mingsheng of a certain monastery, Tianhua Shiqian, Fen'an Zhiqing, Shengquan Puyi, Fulin Daoxun, Wufeng Puxi, Shimen Yongtai, Xiayu Yuanliang, and Guanghu Yonggui—these were among them. In former days, Master Tan of Tiantong carried on the true learning, inheriting the transmission four generations down from Songyuan. Monks and laypeople alike flocked to him, as rare as a unicorn among beasts or a tortoise among shelled creatures. The master likewise carried on this truth, and so was able to raise the banner of diligence, wield the diamond sword, enter the gate of prajñā, and stand towering as a teacher of humans and gods for a generation. This came from nothing other than truthfulness: truthfulness means no falseness, and no falseness brings one close to the Way of the Buddha. Small wonder, then, that he encountered a new dynasty, won the Emperor's heart, and received such extraordinary favor that the imperial carriage itself came in person to visit him. The dragon-light of imperial grace blazed radiant, shining and gleaming, and to this day the mountains and rivers still hold its afterglow. This ought to be carved on a great stele, to show clearly to the future, so that students of Buddhism may be inspired with admiration and come to faith. Thus the eulogy inscribed: (At this point the text breaks off; the verse itself is not included in the provided passage.)

乾竺之道，貴乎一真。真則非妄，日趨精明。煌煌松源，其道孔熾。正暢旁達，非真曷致？惟廣慧師，起於海東。歷抵諸師，罕契其逢。太白諸峰，上摩穹碧。舉頭觸之，堅如銕壁。一喝轟霆，豈直耳聾？毫髮之端，玅義俱融。天高日晶，森羅萬象。不即不離，了明諸相。五坐道場，六振其宗。一音演法，聞者心空。此玅法華，權實雙舉。我受我持，忘其寒暑。天香何來？鼻觀先聞。豈伊天女，吐茲奇芬？誰謂靈通，與道乖牾？我尚不有，亦何心故？世緣已竭，幡然西歸。夢寐潛通，皇情為怡。烈火如輪，煆茲玄魄。設利燦然，逐煙而結。在昔諸師，何人不然？誕勝真漓，多隨物遷。師我藩維，師我干櫓，舍我而逝，有生孰度？寵恩聯翩，來自九天。師則何憾，名與道傳。太史造銘，建于牛首。此山若移，斯文方朽。

> The path of the Dry Land (India) values the One True Reality. What is true is not false, and daily grows in clarity and brightness. Radiant was Songyuan, whose path blazed forth. It flowed freely and reached far—without truth, how could this be achieved? Master Guanghui arose from the Eastern Sea. He visited many teachers, yet rarely found one who truly matched his understanding. The peaks of Taibai soared into the blue heavens; Lifting his head, he struck against them—they stood firm like iron walls. A single shout like thunder—was it merely to deafen the ears? At the tip of a hair, the wondrous meaning merged completely. The sky is high, the sun bright, myriad things spread out in array; Neither clinging nor rejecting, he clearly understood all appearances. He sat upon five seats of teaching, and six times revitalized its tradition. With one voice he expounded the Dharma, and those who heard found their minds empty. This wondrous Lotus Sutra equally reveals both provisional and ultimate truth. I receive it, I uphold it, forgetting heat and cold alike. Whence comes the heavenly fragrance? The nose perceives it first. Was it a heavenly maiden who breathed forth this wondrous scent? Who says spiritual power is at odds with the Way? I do not even possess a self—why then cling to a mind? His worldly conditions exhausted, he turned and returned to the West. In dreams, silently communing, the emperor's heart was gladdened. Blazing fire like a wheel refined this dark essence; Radiant relics gleamed, forming from within the smoke. In former times, all the masters—was any of them otherwise? As truth grew faint in later ages, most drifted with worldly change. The master was our shield, our defender, our oar and sail. Yet he has departed; who now can guide the living across? Grace and favor came in succession from the Nine Heavens. What regret could the master have? His name and his Dharma endure. The Grand Historian composed this inscription, erected at Niushou. Only when this mountain moves shall this writing ever decay.

時　上為吳國公甫定金陵，戎馬倥傯，乃崇信法門，加禮于信公若此，此國初護法第一盛事，宜表而出之。